宗鏡錄 89.35

89.35

答。據義立之。於真如中。以性成萬德為身。以空之理為土。約義即別。體不相離。又真理中具四德。常淨二德為土。我樂二德為身。故云我此土淨。而汝不見。則真身含萬法為土耳。若心外取土。見相迷真。成妄想之垢。故稱為穢。若見心性。則名淨耳。是以一法不動。異見常生。迷有作塵勞。悟空成佛國。非移妙喜。匪變娑婆。亦非神力所為。法性何曾遷變。猶眩瞖之者。同處。各觀。蠅髮毛輪。所見差別。如執外境界。皆是妄心。如經云。例如今目覩山河。皆是無始見病。

Answer: They are established based on meaning. Within tathatā, taking the nature fulfilling myriad virtues as the body, and taking the principle of emptiness as the land—in terms of meaning they are distinct, yet their substances are not separate. Furthermore, the true principle is endowed with four virtues: the two virtues of permanence and purity are the land, and the two virtues of self and bliss are the body. Hence it is said: 'This land of mine is pure, but you do not see it.' Thus the true body contains the myriad dharmas as the land. If one grasps at a land outside of mind, seeing characteristics and being confused about the real, this becomes the defilement of false conceptualization; therefore it is called defiled. If one sees the mind-nature, it is called pure. Thus, while the single dharma is motionless, divergent views constantly arise. Being deluded about existence makes defiling toils; awakening to emptiness makes a buddha-land. It is not moving Abhirati, nor is it transforming the Sahā world, nor is it something done by supernatural power. How could the Dharma-nature ever change? It is like people with cataracts observing in the same place: what they see—flies, hairs, or hair-nets—differs. Like clinging to external objective realms, all are the false mind. As the sūtra says: 'For example, now seeing mountains and rivers is entirely the diseased vision of beginningless time.'